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Genesis 6:7 - Divine regret over human corruption.

Genesis 6:7 - בראשית 6:7

Hebrew Text

וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃

English Translation

And the Lord said, I will destroy man whom I have created from the face of the earth: both man, and beast, and creeping things, and the birds of the air; for I repent that I have made them.

Transliteration

Vayomer Adonai emche et-ha'adam asher-barati me'al pnei ha'adama me'adam ad-behema ad-remesh ve'ad-of hashamayim ki nichamti ki asitam.

Hebrew Leining Text

וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃
וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃

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Parasha Commentary

Divine Judgment and the Flood

The verse (Bereishit 6:7) describes Hashem's decision to bring the Mabul (Flood) as a response to humanity's corruption. Rashi explains that the phrase "כי נחמתי כי עשיתם" ("for I repent that I have made them") does not imply regret in the human sense, as Hashem is unchanging. Rather, it signifies a shift in divine providence—from mercy to strict justice—due to mankind's wickedness (Rashi on Bereishit 6:6).

Inclusion of Animals in the Judgment

The destruction extends to animals ("מֵאָדָם עַד־בְּהֵמָה... עוֹף הַשָּׁמָיִם"), which the Midrash (Bereishit Rabbah 28:8) interprets as a consequence of their corruption alongside humans. Ramban (Nachmanides) adds that animals were created for humanity's benefit; thus, their fate was tied to mankind's moral state (Ramban on Bereishit 6:7).

Theological Implications of "נחמתי" (I Repent)

  • Rambam (Maimonides): In Moreh Nevuchim (1:54), he clarifies that anthropomorphic language in Torah describes divine actions in human terms to aid understanding. "Repentance" here reflects a change in human behavior necessitating divine response.
  • Malbim: Emphasizes that the term denotes a reversal of creation's purpose—humanity, intended for righteousness, had become a vehicle for chaos (Malbim on Bereishit 6:7).

Contrast with Noach's Righteousness

The Talmud (Sanhedrin 108a) notes that the decree spared Noach because he maintained moral integrity amidst universal corruption. This highlights the principle of צדיק יסוד עולם ("the righteous are the foundation of the world"), ensuring continuity of creation even in judgment.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 108a
The verse is discussed in the context of the generation of the Flood, where God's decision to destroy all living creatures is examined in relation to human wickedness.
📖 Berakhot 61a
The verse is referenced in a discussion about the creation of humanity and the consequences of human actions, highlighting God's regret over creating humans due to their evil deeds.

Frequently Asked Questions

Q: Why did Hashem decide to destroy all living things in Genesis 6:7?
A: According to Rashi and the Midrash (Genesis Rabbah 31:6), Hashem saw that all flesh had corrupted its way on earth through theft, idolatry, and immorality. Even animals were mating with different species, violating the natural order. The verse states 'for I repent that I have made them' - meaning their behavior had become so corrupt that creation no longer served its divine purpose.
Q: Does Genesis 6:7 mean Hashem makes mistakes?
A: No, Jewish tradition explains that when the Torah says Hashem 'repented,' it is speaking in human terms we can understand (Rambam, Hilchot Yesodei HaTorah 1:12). Hashem doesn't change His mind like humans. The Sages teach this expresses how severely creation had strayed from its purpose, requiring this response to restore moral order (Malbim on Genesis 6:6-7).
Q: Why were animals punished along with humans in Genesis 6:7?
A: The Talmud (Sanhedrin 108a) explains that animals were included in the flood because they too had become corrupted - mating across species boundaries and following human immorality. Rashi notes that since humans led this corruption, and animals exist to serve humans (Genesis 1:28), their fate was tied together. Only through complete destruction could the world be purified and rebuilt properly.